Latin Rite Liturgy of Preparation (Proskomedia)

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Hi everyone!

I’m an Orthodox guy who’s recently started studying Western Liturgical History (and about Western Christianity in general).

One question I have is about the Liturgy of Preparation/Proskomedia. This is an essential part of the preparation for the Divine Liturgy in the Orthodox (and I think Eastern Catholic?) Church in which the Bread & Wine to be set aside & Consecrated are prepared for the Liturgy & various highly symbolic actions take place together with the Commemoration of Clergy (local Bishop, the Ordaining bishop of the Priest etc) and many names offered by the Faithful .

It is also often said by those in the Orthodox Church that one cause of historical problems between East & West is that in the West there isn’t such a Liturgy of Preparation.

My Question is this: Was there ever a similar Preparation in the Western Liturgy(-ies), and if so what form did it take & why/when was it discontinued?

Peace and Blessings to all

Pilgrim Wanderer
 
Pilgrim_Wanderer said:
Hi everyone!

I’m an Orthodox guy who’s recently started studying Western Liturgical History (and about Western Christianity in general).

One question I have is about the Liturgy of Preparation/Proskomedia. This is an essential part of the preparation for the Divine Liturgy in the Orthodox (and I think Eastern Catholic?) Church in which the Bread & Wine to be set aside & Consecrated are prepared for the Liturgy & various highly symbolic actions take place together with the Commemoration of Clergy (local Bishop, the Ordaining bishop of the Priest etc) and many names offered by the Faithful .

It is also often said by those in the Orthodox Church that one cause of historical problems between East & West is that in the West there isn’t such a Liturgy of Preparation.

My Question is this: Was there ever a similar Preparation in the Western Liturgy(-ies), and if so what form did it take & why/when was it discontinued?

Peace and Blessings to all

Pilgrim Wanderer
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There have been many changes to the order of the Mass over the years, but the practice of a separate offering of the bread and wine is a liturgical tradition in all the ancient manuscripts of the Roman rite.

The General Instruction of the Roman Missal states that the gifts may be prepared at the credence table earlier. Sometimes multiple chalices are needed for large congregations, but it is preferred in the Roman Rite to prepare at least the principal chalice at the altar not at the credence table. The prayers for the gifts are never omitted at the altar:
73. At the beginning of the Liturgy of the Eucharist the gifts, which will become Christ’s Body and Blood, are brought to the altar.

First, the altar, the Lord’s table, which is the center of the whole Liturgy of the Eucharist,[70] is prepared by placing on it the corporal, purificator, Missal, and chalice (unless the chalice is prepared at the credence table).
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I think one thing that is different is the nature of the bread. In the Byzantine Rite, the bread is a leavened loaf, specially made and prepared, which cannot be used “as is” in the liturgy. It must be cubed and apportioned, and this is done as a part of the Eucharistic liturgy.

In the Roman Rite, the bread is basically “ready to use” as it comes in the Offertory. Any special preparation has been done by the bakers. The bread is unleavened and often prepared in individual servings, which are cut or baked separately. Basically there is no preparation necessary for a ciborium full of altar bread. Some churches may use home-baked bread that needs to be cut first; there is no uniform guidance for how this is accomplished, and there is no liturgical rite for it “baked in” to the Mass, so to speak.
 
Yes, the bread is leavened in the Orthodox Liturgy. I won’t speak to the Byzantine Catholic Liturgy because I don’t know i don’t know much of anything about how it may differ. This is the Purpose of the Proskomedia, which for is i actually a separate Liturgy, which is required to take place before the celebration of the Divine Liturgy and not as part of it.

Here is an example of a relevant portion of the text ( over several posts:

Washing of the Hands

The priest and deacon go to the Table of Preparation and wash their hands, saying:

Priest and Deacon:

I will wash my hands among the innocent, and I will go around Your altar, 0 Lord , that I may hear the voice of Your praise, and recount all Your wonderful works.

0 Lord, I have loved the beauty of Your house and the place where Your glory dwells.

Destroy not my soul together with the ungodly, nor my life with men of blood,

in whose hands are iniquities;

their right hand is full of bribes.

But as for me, I walked in my innocence, redeem me, 0 Lord, and have mercy on me. My foot stood on an even place, 0 Lord;

in the congregations I will bless You.
 
Prothesis

They each make three bows before the Preparation Table, saying:

Priest and Deacon: 0 God , be merciful to me a sinner.

Priest and Deacon:

You have redeemed us from the curse of the Law by Your precious Blood;

nailed to the Cross, and pierced with a spear, You poured forth immortality to all mankind. 0 our Savior, glory to You.

Deacon: Master, bless.

And the priest begins:

Priest:

Blessed is our God, always, now and ever, and to the ages of ages.

Deacon:

Amen.

FIRST PROSPHORA

The priest then takes a prosphora in his left hand and the spear in his right hand. With the spear he makes the sign of the Cross three times over the seal of the prosphora, saying:

Priest: In remembrance of our Lord, God, and Savior, Jesus Christ. (Three times)

He then thrusts the spear into the right side of the seal and says while cutting:

Like a sheep led to the slaughter.

Then into the left side:

And like a lamb without blemish, that before its shearer is dumb, so He opened not His mouth.

Then into the upper side of the seal:

In His humiliation judgment of Him was taken away.

Then into the lower side:

Who shall declare His generation?

The deacon holds the orarion in his right hand and looks with piety upon this mystery, and says at each incision: Let us pray to the Lord. After which he says:

Deacon: Master, lift up.

And the priest inserts the holy spear obliquely into the right side of the prosphora and lifts out the Holy Bread, saying:

Priest: For His life is taken away from the earth.

He then places it, seal downwards, on the holy discos; and the deacon says:

Deacon:

Master, sacrifice.

And the priest sacrifices it, in the form of a Cross, and saying:

Priest: The Lamb of God, Who takes away the sin of the world, is sacrificed for the life and salvation of the world.

He turns it over so that the seal is upwards. The deacon says:

Deacon: Master, pierce.

And the priest pierces it with the spear on the right side (in the upper right corner, where the letters “JC” are imprinted), saying:

Priest:

One of the soldiers pierced His side with a spear, and at once there came out blood and water.

He who saw it has borne witness - his testimony is true.

Then the deacon takes wine and water, and says to the priest:

Deacon: Master, bless this holy union.

And having obtained the blessing over them, the deacon (or priest, if there is no deacon) pours wine together with a little water into the holy chalice.

SECOND PROSPHORA

The priest then takes a second prosphora in his hand, saying:

Priest : In honor and memory of our most blessed Lady, the Mother of God and ever-Virgin Mary:

through whose prayers, 0 Lord, accept this sacrifice upon Your most heavenly Altar.

And cutting off a particle, he places it to the right of the Holy Brea d, close to the middle, saying:

The Queen stood at your right hand, vested in robes woven with gold, adorned in many colors.
 
THIRD PROSPHORA

Then he takes a third prosphora, and says:

The honorable, heavenly and bodiless Hosts.

Cutting off the first particle, he places it to the left of the Holy Bread, thus starting the first column with it.

Then he says:

The honorable and glorious Prophet, Forerunner and Baptist, John, and all the holy prophets.

Cutting off the second particle, he places it properly below the first particle. Then he says:

The holy, glorious and all-praised Apostles, Peter and Paul, and all the other holy Apostles.

Cutting off the third particle, he places it below the second, thus completing the first column.

Then he says:

Our holy Fathers among the Saints, the Hierarchs: Basil the Great,

Gregory the Theologian, and John Chrysostom; Athanasius and Cyril; Nicholas of Myra;

the teachers of the Slavs, Cyril and Methodius, the holy Bishop-Martyr Theodore of Mukachevo and all holy Hierarchs.

Cutting off the fourth particle, he places it near the first particle, in this way beginning the second column.

Then he says:

The holy Apostle, First-Martyr and Archdeacon Stephen, the holy Great-Martyrs:

Demetrius, George, Theodore the Recruit, and all the holy Martyrs.

Cutting off the fifth particle, he places it below the first particle of the second column. Then he says:

Our venerable and God-bearing Fathers:

Anthony, Euthymius, Sabbas, Onuphrius, and all venerable men and women.

Cutting off the sixth particle, he places it below the second particle of the second column, thus completing the second column.

Then he says:

The holy Wonder-Workers, the Unmercenaries: Cosmas and Damian,

Cyrus and John, Pantaleimon and Hermolaus, and all the holy Unmercenaries.

Cutting off the seventh particle, he places it at the top, beginning a third column. Then he says:

The holy and righteous Ancestors of God, Joachim and Anna.

Cutting off the eighth particle, he places it in order below the first particle of the third column.

Then he says:

And in memory of Saint N. (the Saint of the temple ), of Saint N. (the Saint of the day), and all the Saints,

through whose prayers, 0 God, watch over us.

Cutting off the ninth particle he places it in order below the second particle of the third column, thus completing the third column.
 
FOURTH PROSPHORA

Then he takes a fourth prosphora, and says:

Re member, 0 Master, Lover of Mankind, our holy ecumenical pontiff N., Pope of Rome, our most reverend Archbishop and Metropolitan N., our God-loving Bishop N., and the entire episcopate of the Orthodox, the honorable priesthood, the diaconate in Christ, and all others in priestly orders; (If in a monastery: our archimandrite , N ., or our hegumen, N.,) [our concelebrating brother priests, N., and deacons, N.,] and all our brethren whom You, in Your compassion, have called to communion with You, 0 all-good Master.

Cutting a particle, he places it below the Holy Bread, beginning the first horizontal row.

Then he mentions by name those of the living whom he wishes, and for each name he cuts off a particle, saying:

Remember , 0 Lord, N.

Then he places each particle below the Holy Bread, filling the first horizontal row.
.

FIFTH PROSPHORA

Then he takes the fifth prosphora, and says:

For the blessed memory and the forgiveness of the sins of the blessed founders of this holy temple

(if a monastery : of this holy monastery).

Then he remembers the bishop who ordained him (if he be among those who have fallen asleep) and any others among those who have fallen asleep, by name. At the mention of each name he cuts off a particle, saying:

Remember , 0 Lord, the soul of Your servant, N. who has fallen asleep.

Then he places each particle below the Holy Brea d, beginning the second horizontal row under the Holy Bread.

Finally, in conclusion he says:

And of all our Orthodox fathers and brethren who have fallen asleep in the hope of resurrection, eternal life, and communion with You, 0 Lord, Lover of Mankind.

He then cuts off a particle. After that he says:

Remember also, 0 Lord, my unworthiness, and, according to Your great mercy,

forgive me my every transgression, voluntary and involuntary.

He cuts off a particle and places the particle at the end of the row of the living. It should be noted that additional particles may be added for the living and the dead at any time up until the Great Entrance.

And taking the sponge he gathers the particles together below the Holy Bread on the discos so that they be secure and none fall off.
 
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THE BLESSING OF INCENSE AND VEILING OF THE GIFTS

The deacon then takes the censer and, putting incense into it, says to the priest:

Deacon : Master, bless the incense.

And immediately he adds:

Deacon : Let us pray to the Lord.

And the priest says the Prayer of Incense.

Priest: We offer incense to You, 0 Christ, our God, as a pleasing fragrance that, having received it on Your most heavenly

Altar, You may send down upon us in return the grace of Your most Holy Spirit.

Deacon: Let us pray to the Lord.

The priest incenses the asterisk (star) and then places it over the Holy Bread, saying:

Priest:

And the star came and stood over the place where the child was.

Deacon: Let us pray to the Lord.

The priest incenses the first veil and then covers the Holy Bread and the discos with it, saying:

Priest:

The Lord has reigned, He is clothed with majesty ;

the Lord is clothed with strength, and has girded Himself. For He has established the world,

which shall not be moved.

Your throne is prepared from of old, You are from everlasting.

The rivers have lifted up, O Lord ,

the rivers have lifted up their voices;

the rivers will lift their waves at the voices of many waters. Wonderful are the surges of the sea,

wonderful is the Lord on high. Your testimonies are a sure pledge;

holiness is becoming to Your house, 0 Lord, unto length of days.

Deacon: Let us pray to the Lord. Master, cover.

The priest incenses the second veil and with it covers the holy chalice, saying:

Priest :

Your glory, 0 Christ , has covered the heavens, and the earth is filled with Your praise -77

Deacon:

Let us pray to the Lord. Master, cover.

And the priest incenses the veil, that is, the aer, and covers both the chalice and the discos, saying:

Priest: Shelter us under the shadow of Your wings; drive away from us every enemy and foe.

Make our life peaceful, 0 Lord, have mercy on us and on Your world, and save our souls,

for You are good and the Lover of Mankind .

The priest, taking the censer, incenses the prepared Gifts, saying:

Priest:

Blessed is our God, Who was thus well-pleased. Always , now and ever, and to the ages of ages.

Deacon:

Amen.

And they both bow reverently. The deacon then says:

Deacon: For the precious Gifts here set forth, let us pray to the Lord.

And the priest takes the censer and says the Prayer of Offering:

Priest: 0 God, our God,

Who sent forth the heavenly Bread, as food for all the world our Lord and God, Jesus Christ,

the Savior and Redeemer and Benefactor, to bless and sanctify us: bless these Gifts here set forth before You

and accept them on Your most heavenly Altar.

As You are good and the Lover of Mankind, remember those who have brought the offerings and those for whom they are being offered; and keep us without condemnation in the holy celebration of Your divine Mysteries.

For sanctified and glorified is Your most honorable and majestic Name, Father, Son, and Holy Spirit, now and ever, and to the ages of ages. Amen.

The priest then begins the dismissal,
 
Sorry for the many replies, but to give a clearer Idea of what I’m discussing in our Tradition
 
In some Western liturgies the chalice of wine is prepared before the celebration of Mass. The most notable example is the Dominican rite. When the server presents the water to the priest he says Benedicite (Bless). The priest blesses the water with the formula “In nomine Patris et Filii et Spiritus Sancti” (In the name of the Father and of the Son and of the Holy Spirit), to which the server replies Amen. You can find a video on youtube if you look up “Dominican rite prep Chalice”.
 
What you’re looking for is the Offertory. Unlike the Eastern rites, the Liturgy of the Faithful is at the beginning of the Liturgy of the Faithful rather than prior to the Liturgy of Catechumens. In the old Gallican rite the offertory did take place before Mass. There is remnant of this in some rites, such as the Dominican rite. There is some considerable diversity among the Western rites regarding the exact wording and actions. The offertory in the Tridentine rite is rather similar to the Proskomedia in terms of the length of the prayers and symbolism. Look up the missal for the Traditional Latin Mass, and everything from the Offertory verse to the secret corresponds to the Proskomedia. The Ordinary Form does have an offertory, but it’s shorter and rather less similar to what you have in the Byzantine rite. I hope this was helpful.
 
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thank you! this was very helpful, I’ll look up the Dominican Rite video & the Ordinary/Tridentine Offertories for a comparison.

Given that an important part of the Proskomedia is the commemoration of Faithful who’ve asked for it, would this happen during the Offertory in the Western Rite(s)? or how is this done?

Peace & Blessings to all!!
 
If you mean when the specific names of the Faithful are commemorated, this happens in the Roman Canon after the Te igitur.
Meménto, Dómine, famulórum famularúmque tuarum N. et N. et ómnium circumstántium, quorum tibi fides cógnita est et nota devótio, pro quibus tibi offérimus: vel qui tibi ófferunt hoc sacrifícium laudis, pro se suísque ómnibus: pro redemptióne animárum suárum, pro spe salútis et incolumitátis suæ: tibíque reddunt vota sua ætérno Deo, vivo et vero.
Be mindful, O Lord, of Thy servants and handmaidens, N. et N. and of all here present, whose faith and devotion are known unto Thee, for whom we offer, or who offer up to Thee, this sacrifice of praise for themselves, their families and friends, for the redemption of their souls, for the health and salvation they hope for; and who now pay their vows to Thee, the everlasting, living and true God.
The Tridentine Offertory for the bread also mentions the faithful but not specifically.
S uscipe, sancte Pater, omnipotens ætérne Deus, hanc immaculátam hóstiam, quam ego indígnus fámulus tuus óffero tibi Deo meo vivo et vero, pro innumerabílibus peccátis, et offensiónibus, et neglegéntiis meis, et pro ómnibus circumstántibus, sed et pro ómnibus fidélibus christiánis vivis atque defúnctis: ut mihi, et illis profíciat ad salútem in vitam ætérnam. Amen.
A ccept, O holy Father, almighty and eternal God, this unspotted host, which I, Thy unworthy servant, offer unto Thee, my living and true God, for my innumerable sins, offenses, and negligences, and for all here present: as also for all faithful Christians, both living and dead, that it may avail both me and them for salvation unto life everlasting. Amen.
 
I see, thank you! A very beautiful prayer!

Peace & Blessings to All!
 
I wonder what caused the Liturgies, to develop in different ways in this respect and why the Litufy of Preparation was moved/dropped in that way.

Peace & Blessings to all!
 
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